Volume 2 August, 1961 Number 8

PASSAGES, QUICK AND POWERFUL

]as. P. Miller

Every passage in the New Testament should be preciousto every child of God. All of them should be read andstudied over and over again. There are, however, somepassages that help give an answer for our hope in a wonderful way. They serve as a key to unlock some of theproblems of our time and give a ready answer to the error of our age. Look at some of them with me.

FAITH HEALING

Brethren are always faced with the question of what totell those who are mislead by the so called "faith healers"of today. In the last 6 verses of Mark we have these words.

"And he said unto them, Go into all the world and preach the gospel to every creature. He that believethand is baptised shall be saved; but he that believethnot shall be damned. And these signs shall follow themthat believe; in my name shall they cast out devils;they shall speak with new tongues; they shall take upserpents; and if they drink any deadly thing, it shallnot hurt them; they shall lay hands on the sick andthey shall recover. So then after the Lord had spokenunto them, he was received up into heaven, and sat on the right hand of God. And they went forth, andpreached everywhere, the Lord working with them,and confirming the word with signs following. A-men".

Answer the modern miracle worker simply by asking himif he preaches verse 16. This verse says belief plus baptismsaves; that it takes both faith and baptism, as clearly stated in the verse. Of course, if he tells the truth he would have to say no. He above all others elevates faith and says littleabout other commandments. The conclusion is then clear.

If he does not preach the 16th verse he can not work any of the miracles in the 17 and 18 verses. The signs in the17 and 18 verses only belong to the ones who preached thegreat commission as the Lord gave it. IF THESE MEN HAD LIVED IN THE VERY DAYS OF THE APOSTLES, THEY COULD NOT HAVE WORKED THEM. If theycould have performed the signs, then the Lord would beproving a lie, namely that men are saved by faith withoutbaptism. It is unnecessary to go on and show that all suchmiracles have long ago ceased. Just cut the false teacheroff at the headwaters, for if any man on earth today could heal the sick by a miracle it would be the man who preaches, "He that believeth and is baptized shall be saved";and that would be a gospel preacher.

FAITH A WORK

Those who cry out against works having anything to dowith our salvation and are always preaching that it is byfaith only, need to explain a passage in John 6:28,29 thatmakes faith itself a work. This forever upsets the theoryof salvation by faith without complete obedience.

"Then they said unto him, What shall we do, that we might work the works of God? Jesus answered and saidunto them, this is the work of God, that ye believe onhim who he has sent."

The question is asked of Jesus, "what shall we do that we might WORK the WORKS of God? They were told tobelieve on Christ and that was the WORK of God. Thus, it has to follow that if salvation is without works, it is without faith, for faith is a work and it is a work we must do.

Not only is this true, but we need to remember that faithis a work of God for one reason, GOD COMMANDED IT. It is positive divine law in its simplest form. In thevery same way every other command is a part of positivedivine law and is a work of God. If faith is a work of God because it is a command of God, then repentance, confession and baptism are the work of God because God commands them also. God gives the command, man does thework and it is all called the work of God. Keep the linesclear between this kind of work and the works of the law and the works of man's invention and we will have a ready answer.

GODS PEOPLE NOT A PEOPLE

The Calvinist, such as Primitive Baptist and their newProgressive brethren, base their entire doctrine of electionon the fact that God foreknew his people from the foundation of the world. They teach that man can do nothingabout his salvation, for the number is so fixed that it can neither be increased or diminished. They are faced with the impossible task of explaining 1 Peter 2:10.

"Which in time past were not a people, but are nowthe people of God: which had not obtained mercy, butnow have obtained mercy."

Just think of how God could have a people from thefoundation of the world and have Peter say that the "royalpriesthood" now is made up of those that were out of Godsnumber then. Can you imagine God's children withoutmercy? This verse as well as others forever answers theold doctrine that man cannot obey the gospel to the salvation of his soul. The very ones, the Gentiles, that are inthe service of God are the ones that Paul declared were "without hope and without God in the world." Eph. 2:12.Thank God for his rich mercy.

WAS PETER POPE?

With the rise of Catholic power in this countrythere is a new interest in biblical teaching about theCatholic church and the apostle Peter. If Peter was apope of any kind, Paul did not know it. In the Galatian letter in 2 Chapter 2 and Verse 9, Paul had this to say about the men he found in Jerusalem;

"And when James, Cephas, and John, whoseemed to be pillars, perceived the grace thatwas given unto me, they gave to me and Barnabas the right hand of fellowship; that we should go to the heathen, and they to the circumcision."

The simple fact is that Paul said there were threeof equal rank in the Jerusalem church and Paul says they SEEMED to be pillars. Catholic versions do notdeny the reading. Their revised New Testament printedin 1941 and approved by the President of the Pent.Biblical Commis-sion says "were considered thepillars." The old Douay reads just as the King James. Now how in the world could Peter have been the Pope and Paul miss the fact entirely? If this scriptureteaches anything about a super organiza-tion (ofcourse it does not) it seems they would argue for athree man commission called Pillars to run the church from Jerusalem. On second thought, some ofmy brethren may think of it yet. It is a matter ofamazement that Paul was not chosen by our Catholic friends for the Pope in-stead of Peter. He would fitat least two conditions that Peter cannot. First, he never married, and second, he preached in Rome.

ANOTHER DANGEROUS TREND APPEARS

Oaks Gowen, Bradenton, Fla.

The question of the "college in the budget" of churcheshas been discussed for many years. Only a few churcheshave in recent years supported "our colleges" out of their treasury, and but few of the colleges have made direct appeals to the churches to do so. But now one of our southern college is making a direct appeal to elders of churchesin the southland to get busy and urge all members oftheir charge to give liberally to the college by establishing an annual ELDERS CHRISTIAN EDUCATION EMPHASIS WEEK. No, this is not the "shades of sectarianism", it is the DARK SHADOWS of darker days ahead for thechurch of our Lord. Let those who think "institutionalism" is a harmless and dead issue, think again, especially whenthe institution is a "Christian College" seeking supportfrom churches.

THE NEW TESTAMENT PLAN OF SALVATION

II THE PLAN TAUGHT IN THE NEW TESTAMENT

The place to begin is with the authority of Jesus Christ after his resurrection. Just before he ascended into heaven to be seated at the right hand of God and begin the reignover his kingdom, he assembled his apostles and gave themwhat we call the GREAT COMMISSION. This commission tells us the plan of salvation today. The accounts of this arefound in Matthew 28:18-20; Mark 16:15, 16; Luke 24:46, 47; John 20:22, 23. All these refer to the "great salvation"spoken of in Hebrews 2:3 that "first began to be spoken bythe Lord, and was confirmed unto us by them that heardhim." Before the great commission was given salvation wasadministered according to the will of Christ while on earth,but now his divine law— the Gospel— was to forever establish the terms by which all men, Jew or Gentile, must be saved.

There are five well defined steps that lead to the remissionof sins. Moreover, these steps must be in proper order. Eachone depends upon the one preceding. Let us study them intheir order in obtaining forgiveness of sins.

(1) Preaching. God has always bound preaching underthe gospel dispensation as the first condition to salvation."For after that in the wisdom of God the world by wisdomknew not God, it pleased God by the foolishness of preachingto save them that believe" (I Cor. 1:21). This is the beginning point. Paul says the gospel is "the power of God unto salvation" (Rom. 1:16). Unless this gospel is preached salvation cannot follow. Not only must the gospel be preached,it must be the ancient gospel that was preached by theapostles. Every other gospel is condemned (Gal. 1:8, 9).

When Philip came to the eunuch on the road from Jerusalem to Gaza, he "began at the same scripture, and preached unto him Jesus" (Acts 8:35). When Peter related his experience in the house of Cornelius to those in Jerusalem, he says that he was sent to "tell thee words, whereby thou and allthy house shall be saved" (Acts 11:14). All this shows the importance of preaching to effect salvation. It is in harmonywith the great commission which says to "Go ye into all theworld, and preach the gospel to every creature." But what isthe purpose of this preaching?

(2) Belief. No man can be saved who does not believe the gospel that is preached. Just what should one believe?"That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confessionis made unto salvation" (Rom. 10:9, 10). In verse 13: "For whosoever shall call upon the name of the Lord shall be saved. How then shall they call on him in whom they havenot believed? and how shall they believe in him of whomthey have not heard? and how shall they hear without apreacher?" Believing is accepting as truth that which the gospel teaches. We believe on Christ who is the central figureof the gospel as the Saviour of the world. This is the secondstep, and leads naturally to the third. (3) Repentance. No man can be saved who does not repent, and no one can repent scripturally who does not firstbelieve. Some religionists insist that repentance must comebefore faith so that faith can be the condition that saves. But if repentance is a condition, either before or after faith, it destroys the doctrine of "faith only."

The Bible plainly teaches that repentance follows faith."For whatsoever is not of faith is sin" (Rom. 14:23). If repentance is not by faith, according to this passage, it is sinfuland will not produce salvation. In Hebrews 11:6: "But without faith it is impossible to please him . . ." If repentance isbefore faith, it is without faith, and cannot possibly please God.

Besides all this, the very nature of repentance demandsfaith. Repentance is the change of mind with regard to sin.Would an unbeliever do this? The very thing that leads a manto turn from sin to righteousness is his faith. This faith comesfrom the preaching of God's word. "So then faith cometh byhearing, and hearing by the word of God" (Rom. 10:17). After a person hears the gospel he believes it. When he believes the gospel he must repent of his sins. This is furtherproved by the example on Pentecost. After Peter had preached Christ, the people were "pricked in their hearts," whichmeans that they believed what he peached and were convicted of their sins. Peter did not tell them to believe, for theyhad already done that; he told them to REPENT. Then repentance follows faith. What comes after repentance?

(4) Confession. This condition is not stated in the great commission, but it is implied because it is stated else wherein the New Testament as a condition to salvation. Paul said in Romans 10:9, 10: "That if thou shalt confess with thy mouththe Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouthconfession is made unto salvation." This confession is made with the mouth UNTO (looking toward) salvation. The mouth is to confession what the heart is to belief. This is in harmony with John's statement in I John 4:15: "Whosoevershall confess that Jesus is the Son of God, God dwelleth in him, and he in God." It must follow faith or it will not pleaseGod. It must follow repentance or it would be a lie. Now what follows this confession?

(5) Baptism. This is the act of obedience that most denominationalists reject as a condition to salvation. The main reason is not that the Bible is not clear on the subject; it isbecause some have died without obeying this commandand these preachers want to entertain some hope of theirsalvation. They know if baptism is a condition, and if thesehave died without it, they are lost. The best way to solve theproblem is to denounce baptism as a condition to salvation.

Peter told the multitude on Pentecost who believed his preaching to "repent, and be baptized every one of you inthe name of Jesus Christ for the remission of sins, and yeshall receive the gift of the Holy Ghost." The expression "for the remission of sins" means exactly the same as the statement by Christ when he gave the Lord's Supper in Matthew

26:28: "For this is my blood of the new testament, which isshed for many FOR THE REMISSION OF SINS." The expressions are identical in the original language and carryexactly the same meaning. If one says that "for" means "because of" in Acts 2:38, it must carry the same meaning inMatthew 26:28, which would make Christ's blood shed "because of" remission instead of "in order to."

Peter associated repentance and baptism together for thesame purpose. If baptism is "because of remission," so isrepentance. This would eliminate repentance as a conditionto salvation and make it an after effect. Baptism stands in the same relation to forgiveness as repentance. If repentance is in order to the remission of sins, so is baptism.

In addition to this we have the great commission of Christ.He told the apostles to preach to every creature, "that repentance and remission of sins might be preached to all nations . . ." In another account he placed baptism in the samerelation to remission of sins. "He that believeth and is baptized shall be saved." In these two passages we have faith, repentance and baptism all to the same end— remission of sins.

Peter plainly tells us that baptism is a condition to salvation. "The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but theanswer of a good conscience toward God,) by the resurrection of Jesus Christ" (I Pet. 3:21). He says baptism "alsonow saves us." Someone says this is "figurative salvation."The figure of our salvation by baptism is the salvation ofNoah; as the waters of the flood carried him from the old corrupted world to a new one, so obedience in baptism carries us from the old world of sin into the new world of forgiveness. No man can be scripturally baptized who does notfollow every step that goes before it. That is the reason infants cannot be baptized; they cannot believe the gospel and repent.

Paul explains this design of baptism further when hewrites: "Therefore we are buried with him by baptism intodeath: that like as Christ was raised up from the dead by theglory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likenessof his death we shall be also in the likeness of his resurrection" (Rom. 6:4, 6). Notice the expressions: we are "buriedby baptism" into death; then "like" Christ was raised, weare raised in baptism. It is a burial and a resurrectionLIKE the death and burial of Christ. Why did Christhave to die and be raised? All through the New Testament it is explained "for the remission of sins." This act which is LIKE that of Christ is for the same purpose. Noticefurther: We are raised to WALK IN NEWNESS OF LIFE. Is it possible to walk in the new life without being raised toit? Certainly not. Then is it possible to be raised withoutbeing buried? No. How are we buried? This passage says weare buried with him by baptism. In Colossians the same writer says we are buried with him IN baptism (Col. 2:12). Theonly conclusion from this passage is that baptism is essentialto walk in the new life— one cannot get into it without baptism.

In this same chapter, verse 17: "But God be thanked, that ye were the servants of sin, but ye have obeyed from theheart that form of doctrine which was delivered you." Now what is the FORM which they had obeyed? Obviously, thedeath and resurrection of Christ spoken of earlier in the chapter. Paul said the doctrine was the death, burial and resurrection of Christ (I Cor. 15:1-4). The only form of the death,burial and resurrection which man can obey is baptism spokenof earlier by this writer.

Now what does obeying this FORM accomplish? "BeingTHEN made free from sin, ye became the servants of righteousness" (Rom. 6:18). Paul says it makes us free from sinTHEN, at the time of obedience.

The man who labors to eliminate baptism as a conditionto the remission of sins is fighting a losing battle from the beginning because God's word will stand forever. Every manwho has not been scripturally baptized is yet in his sins and will remain so until he completes his obedience in this act.

IS IT IN THE NEXT VERSE?

W. N. Henderson, Meridian, Miss.

Last Sunday a preacher was asked for scriptural authority for an institutional orphan home; he replied about likethis: It's in the next verse after the one where you readabout the preacher's home. To many people this is a validargument; it is only a quibble, an evasion of the question.There is a benevolent board which runs the institutional home: this answer did not deal with this. Suppose thepreacher's home is wrong, where would this leave theinstitutional home? Whether a thing is right or wrong cannot be decided by some other practice of ours — the scriptures alone determine whether it is right or wrong.

Authority for Christians having houses to eat and drink in is found in 1 Cor. 11:22. Since the preacher is a Christianthere is scriptural authority for him having a house. Butwhat about the church building a house for him to livein? In chapter 9 Paul defends his right to eat and drink,and to lead about a wife; this would make a house necessary. He further says: "Even so hath the Lord ordainedthat they which preach the gospel should live of the gospel" 1 Cor. 9:14. Jesus said: "And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Go not from house tohouse." (Luke 10:7) Also read Matthew 10. "The laboureris worthy of his hire;" a part of that hire Jesus said was ahouse. The next verse says nothing about a home operatedby a board. Now, where is that verse that authorizes aboard to look after the benevolent work of the church? This is the issue. No one is objecting to orphans and widows having a house in which to live. They are entitled toa house as a preacher, you or any one else. It is not thehouse we are asking authority for; we have that. We wantauthority for a board, an organization with a president orchairman, a secretary and treasurer, and everything else it takes to make a board to operate an institution. A house is one thing and a board is another thing. The board isthe thing I am asking authority for. Can you give it?

Whenever brethren select a board to build and maintain houses for preachers to live in while preaching for local congregations, I shall then ask for authority for thatboard. Furthermore, I shall fight it from Dan to Beersheba;I shall smite it hip and thigh. The local elders have the responsibility of the preacher's hire if there is a house involved in his hire, the elders are to look after it, and not a board of directors looking after it for the brotherhood. Can't you see the difference? If there were orphans andwidows in a congregation who needed a house in whichto live, and it became necessary for the church to providethat house, the church could and should provide it wouldnot be necessary to organize a brotherhood board of directors to build and maintain that house. It could and should be done within the framework of the local congregation, just as the widows at Jerusalem were provided for within the framework of the Jerusalem church. Read 1 Timothy 5.

The person who refuses to aid widows and orphans in theirafflictions cannot hope to be saved. They shall be consignedto the same place as those who continually go beyond what is written (I Cor. 4:6; II John 9; Rev. 22:18).

Today there is much concern over outer space; what it is like, when we get there what will we find? There aremany hypotheses as to whether or not life exists and theforms of life on other planets. Recently in a local newspaper a professor of astronomy was discussing the possibility of civilizations on other planets. I quote a statementfrom this discussion as it was published in the paper. Theprofessor declared:

"On a favorable planet, such as the Earth in theearly days, from two to five billion years ago, oceansconsisted of a 'soup' of organic and inorganic chemicals, which, under influence of almost continued lightning discharges and ultra-violet rays from our Sun, pluscontinual mixing, produced the first primitive life form.After natural selection and biological evolution over anearly inconceivable length of time we are led to our present civilization."

According to this professor you came from a 'soup' which was struck from lightning, mixed up, and life resulted.Then after 'selection' and 'evolution' you are what you are today! This is being put forth in the name of science! "But",someone will say, "this is a man of learning and experience. Who would dare to question the above statementwith this: Not one statement in the above quotation hasbeen nor can be proven by either known facts or by experimentation. Such statements as the above quotation includesare often made by men in order to "prove" the varioustheories that are put forth. When these are taught or foundin textbooks many people accept them without question. Such statements as these are intended to disprove the theory of special Creation, the Biblical account of creation, andreplace it with a "more logical theory that is reasonableand acceptable". May I suggest to you that much that istaught today in the name of "science" is falsely so-called!

CHURCH AUTONOMY

(This article on Church Autonomy by brother T. Q. Martinis a timely subject for the present. It appeared in the December 23, 1937 issue of the Gospel Advocate, page 1208).

That body, institution, organization that Jesus calls "mychurch" (Matt. 16:18) is unique, simple, perfect in organization. Jesus Christ is its head (Eph. 1:22, 23; Col. 1:18),and those who have been called through the gospel out ofthe world into this body (II Thess. 2:14), who have from the heart obeyed the form of teaching, and have thereby beenmade free from sin and have become servants of righteousness(Rom. 6:17, 18, 22), members of that body. The purpose of that body is plainly stated in the New Testament— namely, the glory of God (II Thess. 2:14; Eph. 3:20; I Pet. 2:9). If all fulfill our mission as members of that body, we must begoverned wholly by Him whom God made to be head overall things pertaining to that body (Eph. 1:22, 23).

Organized Religion vs. Church Autonomy. You will search the New Testament in vain to find the spectacle that the religious world presents today. The various religious denominations of today seem not so much concerned about what ourguidebook, the New Testament, says as what our pope, priest, bishop, religious "higher ups" say. Not what has the HolySpirit decided through holy men of old, who spake or wroteas they were moved by the Holy Spirit? but what have our ecclesiastic councils, associations, conferences, synods, conventions decided?

Christ's Authority. In the presence of Moses and Elijah,who had come back from the unseen world, and Peter, James, and John, yet living in the flesh, God said of Christ: "Hearye him" (Mark 9:7). No voice must be heard as authority inour preaching, work, and worship but the voice of the Christ. Of course when we are governed by the teaching of theapostles, who were filled with the Holy Spirit to guide theminto all the truth, we are governed by the teaching of Christ.In John 16:13, Jesus promises the Holy Spirit to the apostles to guide them into all the truth. In Luke 24:49 he instructs them to tarry in the city (Jerusalem) until they were clothedwith power from on high. In Acts 2:1-4 the apostles are filled with the Holy Spirit and speak as the Spirit gives them utterance. In Matt. 10:40, Jesus says to the apostles: "He thatreceiveth you receiveth me, and he that receiveth me receiveth him that sent me." These statements show that when we are governed by the teaching of the inspired apostles we are governed by the teaching of God, Christ, and the HolySpirit.

What Do We Find in This Teaching as to Church Autonomy? First of all, divine revelation furnishes us with nothing in the way of a religious organization through which we are to work as Christians, except the congregation. "Paul and Timothy, servants of Christ Jesus, to all the saints in Christ Jesus that are at Philippi, with the bishops and deacons"(Phil. 1:1). All the saints at a given place, with the bishopsand deacons, a local assembly working and worshiping as it is written, constitute the church in that place.

The New Testament bishops and elders were not twoclasses, but one and the same class. They were called "elders" because they were selected from the older ones; they were called "bishops" because of their work. They were overseers,as the word "bishop" signifies. There was a plurality of elders,bishops, over one congregation; never one elder or bishopover several congregations. This latter arrangement is a perversion of God's order.

Now, please note that the word of God teaches that eldersand bishops are the same persons: "From Miletus he sent toEphesus, and called to him the elders of the church" (Acts20:17). To these elders he (Paul) says in his solemn charge to them: "Take heed unto yourselves, and to all the flock, inwhich the Holy Spirit hath made you bishops" (Acts 20:28).He calls for the elders, and to them he says that the HolySpirit has made them bishops (See also Titus 1:5, 7).

The man-made distinction between elder and bishop was one of the first steps toward the great apostasy. In NewTestament times, as we have seen, the congregation, saintswith bishops or elders, and deacons, was all the organizationthat was known in the realm of Christian work and worship. Each congregation was independent of every other congregation, yet they moved in perfect harmony. All were bound together by a common purpose and guided by a common rule

— the rule given by Christ.

Every one who has even a very limited knowledge ofchurch history knows that the church of Jesus Christ hasnever, in any succeeding age, gained such victories as shegained in those days before uninspired men began to legislatefor her government. In those days of glorious conquests forChrist a simple, childlike faith in God's wisdom and power was the dominant note in Zion's marching music. As we haveseen, each congregation managed its own affairs, each guidedby the Holy Spirit's teaching; hence, unity prevailed.

When the congregation in Jerusalem needed men to "serve tables," or to look after the material affairs of the church, the inspired apostles instructed the multitude of the disciples, thecongregation, to look out men having certain qualifications tolook after that work. I am sure the apostles were competent to select the men, but they did not do it. These men were toserve in the Jerusalem congregation, and they must be selected by that church.

We read that elders were appointed in every church (Acts14:23), in every city (Titus 1:5), but we have no New Testament example for selecting elders. In I Tim. 3:1-9 and Titus 1:5-9 we have given the qualifications of both elders orbishops and deacons. Now, in the absence of New Testament example for the selection of elders, what is the inference as to their selection? If the congregation selected its men to"serve tables"— or, in other words, its deacons— would we not infer that the congregation selected its own elders? And inview of church autonomy— seeing each congregation hadelders— would not the inference be a necessary inference?

If all religious bodies would discard everything in theirteaching and practice for which a "thus saith the Lord" cannot be produced, unity and victory would be ours.

But I am asked: "Was there not a council of churches held in Jerusalem to decide an important matter as recorded inActs 15?" I answer emphatically: No. Please turn to the chapter mentioned and read the entire narrative. How many congregations were concerned in that meeting? Only two—Antioch, disturbed by false teachers; and Jerusalem, whose indorsement the false teachers evidently claimed. Note themessage sent by the church in Jerusalem to the church inAntioch: "Forasmuch as we have heard that certain who went out from us have troubled you with words, subvertingyour souls; to whom we gave no commandment" (Acts15:24). The church at Jerusalem could discipline her members for false teaching, but she could not discipline the members of the church in Antioch for accepting false teaching.Hence, the matter must be referred to the congregationfrom which the false teachers came.

Even in the days of the inspired apostles, who were tothe primitive church what the New Testament is to thechurch now, we find congregational independence.

Back to the God-given pattern, and forward to gloriousvictories for God and Christ! A return to New Testament simplicity in teaching and practice is the great need in the religious world today. "Every word of God is tried: he is ashield unto them that take refuge in him. Add thou not unto his words, lest he reprove thee, and thou be found a liar"(Prov. 30:5, 6). "Every scripture inspired of God is alsoprofitable for teaching, for reproof, for correction, for instruction which is in righteousness: that the man of God may be complete, furnished completely unto every good work"(II Tim. 3:16, 17).

DO WE TALK TO OURSELVES?

B. G. Hope, Bowling Green, Ky.

In Luke 12:13-21 there is recorded two conversations:

(1) The one the rich man had with himself and (2) whatGod said to the rich man. The principle of the account is a rather normal occurrence. It has happened, or it couldhappen in the life of any normal person.

The rich man said to himself: "What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater: and there will I bestow all my fruits and my goods.And I will say to my soul, Soul, thou hast much goodslaid up for many years; take thine ease, eat, drink, and be merry." Then God said to him: "Thou fool, this night thy soul should be required of thee:then whose shall thesethings be, which thou hast provided?"

Notice that the rich man was too busy talking to himselfto listen to what God had to say to him. He waited too latefor a message from God to do him any good. Some of usmay be doing a lot of talking to ourselves when we oughtto be reading God's Word to find out what He has saidto us. It is definite that we can't talk to ourselves and listen to God at the same time.

Do we talk to ourselves or listen to God with reference to salvation? Have we said to ourselves: "We can be saved by faith only"? Have we said to ourselves: "We'll praythrough"? Have we said to ourselves: "We can be savedwithout baptism just like the thief on the cross"? Have we said to ourselves: "Sprinkling is just as good as immersion"?

If we have been guided by any of the statements mentioned above, we have been talking to ourselves ratherthan inquiring of God, for none of the above statementscan be found in His Word. Christ said: "He that believeth and is baptized shall be saved." Mark 16:16. God saidthrough Paul: "We are buried with him by baptism intodeath." Rom. 6:4. We had better stop talking to ourselves.We might wait to late to listen to God, like the rich man.

Do we talk to ourselves about worship? Do we say toourselves: "We don't think it's necessary to go every Lord's Day", or maybe we have said to ourselves: "We don'thave to accept the Lord's Supper", or have we said to ourselves: "It doesn't matter what we do just so we're honest—we can sing with or without instrumental music"?

But God said through Luke in Acts 20:7: "And upon thefirst day of the week, when the disciples came together to break bread, Paul preached unto them . . ." God said in Heb. 10:25: "Not forsaking the assembling of ourselvestogether, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching". In Eph. 5:19 God said: "Speaking to yourselves inpsalms and hymns and spiritual songs, singing and making melody in your heart to the Lord." Col. 3:16 says, "Letthe word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymnsand spiritual songs, singing with grace in your hearts to the Lord." We had better listen to God while we have an opportunity to do what He says— whether what He says is in the form of a command or by example. We could talkto ourselves, for instance, about whether an example isbinding or not and wait too late to listen to God.

Do we talk to ourselves about the church instead of listening to God? Do we say to ourselves: "One church is asgood as another"? Or "It doesn't matter whether you're amember of any church or not"? Do we say to ourselves"Any good work can be done by the church"? Do we say to ourselves: We believe education and recreation can be done by the church, or we ought to have refreshments atour meetings to encourage people to come so that they canget acquainted with one another?" Do we say to ourselves: "The church can have boards outside of the framework of the local congregation to do the work assigned to thechurch"? If any of these statements are true, we are talking to ourselves, and we are not letting God instruct us.

God says through Paul in Eph. 4:4: "There is one body" and in Eph. 1:22, 23: "And hath put all things under hisfeet, and gave him to be head over all things to the church,Which is his body, the fullness of him that filleth all inall." He also says in Eph. ]:3: "Blessed be the God andfather of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ." Andin Eph. 1:7 He says: "In whom we have redemption through his blood, the forgiveness of sins ... "

God directs the church to relieve the needy: "And soldtheir possessions and goods, and parted them to all men,as every man had need." Acts 2:45. 1 Tim. 5:16: "If anyman or woman that believeth have widows, let them relieve them and let not the church be charged; that it mayrelieve them that are widows indeed." When we have boards to arrange for the preaching of the gospel, edifyingof the members, or relieving the needy, we are talking toourselves, but when we let God direct us, we will acceptthe church as an all-sufficient body to make any arrangements for any work that he has told us to do.

Let's each examine our own self and ask the question:"Am I talking to myself, or am I listening to God?" Weought not to do like the rich man— wait too late to listen to our Maker.

FALSE WITNESSES

W. N. Henderson, Meridian, Miss.

The Associated Press carried this news item: "Clad in bathing suits, about 1,800 persons were baptized today asJehovah's Witnesses at Orchard Beach in the Bronx." I would not be surprised if some wore "bikinis." I am not surprised

Page 7

at these people flaunting God's law of modesty beforethworld, and turning the holy act of baptism into a vain show. People who do not believe in the Christ of the Bible, andwhat he has said about baptism, will not believe or respectwhat the Bible teaches about modesty, baptism or anythingelse unless it suits them.

The New Testament does not say anything about peoplebeing baptized "as Jehovah's Witnesses," they were baptizedfor the remission of sins (Acts 2:38). And after baptism theywere called Christians (Acts 11:26; I Peter 4:16). In thedays of the apostles people were baptized when they becamebelievers Acts 8:35-39; 2:41; 16:33. They did not wait until they had a large number and then gather them from all over the country to put on a show that would get them a write-up in the newspapers. The apostles were servants of God sothey taught the gospel of Christ and baptized people thatthey might be saved (Mk. 16:15-16; I Peter 3:21; Acts22:16).

These people cannot be Jehovah's witnesses for He hasnot appeared to them, neither have they heard His voice.Opinions and hear-say will not stand up in any court in the land. Their testimony does not agree with what the Lord hassaid; therefore, they are found to be false witnesses. Everything they teach that is peculiar to their doctrine is false.This can be proved by the Bible. They will not study the Bible with you; they must have the Watchtower books orthere will be no study. Resist them with the word of God,and they like the devil, will flee from you (Matt. 4:1-11; James4: 7).

THE CHURCH -UNIVERSAL AND LOCAL

R. A. Ginn, Trussville, Ala.

Every apostasy has begun in the realm of church organization. The Roman Church was the ultimate developmentof the first recorded departure from the pattern of thethe Lord's church. The Christian Church resulted from another departure many years later. Both apostasies took theform of organizational corruptions; the first establishedthe Papacy and the Catholic hierarchy and the second provided societies through which the work of the church mightbe done. Another departure now faces the church, still small in many respects, but with serious potential. It is not a popular thing to oppose adverse tendencies in the workof the church, but such must always be the work of everyfaithful child of God (Ezekiel 3:17). The pattern of churchgovernment is easily understood, yet often abused. We havelittle trouble in determining what the pattern is. Our difficulty lies in our application of the principles of churchorganization to the present problems. Many have in recent years changed their preaching to conform to practice, have changed their practice to conform to these principles whichwe have believed so long. A few simple truths should keepour preaching straight with respect to church government, and sincerity in doing right will keep our application andpractice consistent with these principles.

The term "church" has both a universal and local usagein the New Testament. The universal aspect of the church,including all believers irrespective of their membership ina local congregation, may be seen in Matthew 16:18 andEphesians 5:25: "Upon this rock I will build my church," . . . "even as Christ also loved the church, and gave himself up for it." The following diagram shows the spiritual relationship existing directly between Jesus as head and the members as individuals in the world-wide church:

Individuals decide own expediencies in their work

In performing his duties in this universal church, themember is accountable only to the Lord. No organization is needed, nor has such been provided,through which in-dividuals might perform duties not inherent in membership in a local church.

The local usage of "church" may be found in Romans

16:16 and Revelation 1:4: "The churches of Christ salute you;" "John to the seven churches that are in Asia." Godhas provided for the local grouping of Christians in an organic form, with its peculiar organization of elders anddeacons (Philippians 1:1,2). Every collective duty binding upon Christians is discharged through the local church,with the elders of that church exercising whatever judgment necessary to the duties performed:

There is no organization whatever specified in the NTeither larger or smaller than the local church (congregation) through which a plurality of Christians may dischargecollective responsibilities. The silence of the Bible on this matter will therefore be sufficient to EXCLUDE all else — societies, associations, Sunday School organizations separate from the church, Young People's Associations, etc.The local church is the ONLY functional unit of church activity to be found in the NT pattern.

Each local church must function in performing its own duties. Individuals may not function through others. "So then each one of us shall give account of himself to God" (Romans 14:12). This applies to their individual responsibilities in: assembling (Hebrews 10:25), giving (1 Corinthians16:2), study and teaching (2 Timothy 2:15) (1 Timothy4:16). Each member must do his own work irrespective of others' successes and failures. This is a fact discussed by Jesus in the parable of the talents, Matthew 25.

In the same way, the local church is given certain peculiar duties in the work of God: raising funds for its work (1 Corinthians 16:1,2), supporting gospel preaching (Phillippians 1:15), caring for its own needy (Acts 6:3). These are works to be done by the local church as such. The congregation may not function in its own work through another church or organization any more than one individualmay function through another individual. Notice this:

The silence of the Scriptures precludes a church from doing work that is its own in an indirect manner, throughanother organ, either human or divine (another church).

Certain divine examples of early church activity allowfor one church to cooperate with many churches that arein need by supplying funds for them to do their work, orfor many churches to do likewise in supplying means to oneneedy church for its work, thus:

Other Bible examples allow for one or more churches tosend funds to those preaching the gospel in other places, ifdone directly from church to preacher through selectedmessenger (s).

Every local church is obligated to be autonomous (selfruling) in the discharge of its work: in discipline (1 Corinthians 5:4,5), in local expediences (time of service, selection of preacher, etc.), in its peculiar work of evangelismand benevolence, and in the control of its own resources with which to do this work. No other organization humanor divine (another church) can oversee the discharge ofthese duties for any church.

The government which God gave to the church clearlyindicates the necessity of each church fully maintainingcontrol of its work and resources. He has designated eldersto rule over each church (1 Timothy 5:17), not inmatters of faith but in judgement. This rule by elders over the local church is confined to the flock over which they have been appointed as overseers. "Tend the flock of God which is among you" (1 Peter 5:2). No group of elders can assume oversight and control of the work of local churches otherthan their own. The Bible is silent as to any universal function of the church. No agency is provided by which a plurality of churches can do a common work. Each church must function independently in the performance of its own work.Thus, both following arrangements are unscriptural because they are unauthorized:

A local church may lose their self-rule in either of twoways: (1) By direct interference from another organizationso that the other organization assumes the control of certainwork of the local church without its consent. All recognizethe wrong in such a procedure. (2) By voluntary surrender of its oversight of its work to another organization — human or divine (another church). This is true because autonomy(self-rule) is not just a privilege that a church can exercise or not as it sees fit, but rather a responsibility that cannot be acceptably avoided. Christians have the right to pray, but they have no choice as to whether they will exercise that right. We must pray. Local churches have theright to oversee their own work. This they must do, for autonomy is a duty God has imposed upon the churches. Even though one church's oversight of its work (or a portion thereof) is freely and gladly turned over to another body,church or institution, that church has lost its autonomy towhatever degree the second organ has assumed the oversight. Such a local church displeases God in this action.

The local church must retain control over all its work. This includes the spending of whatever funds it may havewith which to do that work. Surrender of those funds to another body is a surrender of control in work that is donethrough that body.

The wisdom of God's plan for every church to be completely independent of every other church is clearly seen in every record of apostasy in the past. Only when churchesare merged into some form of central organization is it possible for the mistakes of one to affect all the churches. As long as each congregation maintains its control of all itswork, departures in one church will have but little influenceon another. Any step, therefore, toward centralization ofwork and finance is a step in the wrong direction.

TIME TO CHECK UP

H. E. Phillips

Termites are some of the most destructive creatures upon earth. They work under cover of darkness and in someof the most powerful buildings. The greatest opportunityfor termites is in the building where the owner is certainno such thing could happen to him. Because there are nooutward signs of destruction, the owner becomes carelessand ignores all warnings to check up occasionally on thecondition of his supporting timbers to his house. After awhile he begins to notice signs of their evil work. Whenhe investigates thoroughly he finds that his house is nearly gone.

Religion is like that. The evil work of undermining thevery foundation of Christianity must work in secret until it gains the foothold to act in the open in bringing thedownfall of the .church. Strange as it may seem, the mostardent workers against the church are in the church. Justas termites get into the foundation of a building to dotheir work, those who would destroy the church must getinto it and at the very foundation of a congregation.

There are early signs of termites working, and the sameis true of religious termites. The experienced and trainedman knows where to look and what to look for in locating them. The word of God furnishes us the signs of evil workers in the church. Watch out for puffed up and over-zealous persons. Watch out for those who cry "let us do BIGthings for the Lord." Watch out for those who want thechurch to get into everything that comes along. Watch forthe language that is not found in the word of God whenthey begin to describe the work and worship of the church.Watch out for the slack in morals and personal duties ofChristians. Watch out when everything is approved andnothing opposed. These may be signs of religious termites.We had better have a good check up of our own personalthinking and of the church.

BLACKMAIL

Blackmail is not only unrighteous, it is also illegal. Blackmail is used as a means of getting what the person haswho is being blackmailed by threatening exposure of someevil or by economical pressure. While we abhor the tacticsused by blackmailers, we often are blackmailed or we blackmail others without being aware of it at first. Threats of some reprisal are often used to get our way. It does notalways mean that money must be involved to be guilty ofthis sin and crime. The "honest" man may threaten hisemployer by telling him he will not do what is good for the business or by not doing what is helpful.

There is no field where blackmail is more used than in the church today. Men threaten others to disrupt the peace ofa congregation if they do not get their way. Preachersblackmail elders and elders blackmail preachers by threatening trouble if their wishes are not respected and carriedout. Is this not just as evil as if money were involved?

Perhaps one of the most noticed blackmail attempts isthe threat of economic reprisal against preachers whowill not conform to traditional standards of teaching andpractice dictated by "big" men among us. Such statementas, "I will see that you do not get any respectable place topreach if you do not endorse the Herald of Truth, the Gospel Press and our Orphan Homes." Did you realize thatstatements like this have been made hundreds of times to faithful gospel preachers in recent years? Yet the advocatesof these institutions being supported by the church say allof them are "expedients" and "methods" that the churchcan employ if she desires. Think of it! An expedient and method MUST be endorsed or you will not be consideredfaithful and can not have a "respectable" place to preach!If this is not blackmail, I do not know what the word means.

Blackmail does not stop with men; many try it todayagainst God. They threaten to quit the church and do notattend worship with the saints just because they are not permitted to do the things their own way in spite of whatGod has said on the subject. True worship does not demand doing something "my own way," but rather it asks:"Lord, what wilt thou have me do?" Do not try blackmailin religion; it will not work. God will not be blackmailed byanyone, and if you try it you will be the one to suffer.The man of God who really counts will not be blackmailed by any kind of threatening.

Under a picture reporting the story of the death ofErnest Hemingway, famous author and story-teller, in theJuly 14th issue of Time, we find this caption, "No remedyfor anything in life." It is such a shame that Mr. Hemingway did not try the religion of Jesus Christ. He tried about every thing else on earth, and with the wise man of theOld Testament, found them vain. Hemingway was a Catholic but it has been proven over and over again that this is not sufficient for life. It leaves too much to be desired. The statement, he found "no remedy for anything in life"expresses the hopelessness of the thinking of modern man.Liberal thought has brought him to this conclusion. Theresult of such philosophy always ends in despair, with a gun at the head and another suicide for the records of history. Some may think it old fashioned to remind the worldthat there is a way of life that has all the answers. Answersto the questions of where and how as well as why. It is such a tragedy that Ernest Hemingway, and all of his fellow travelers, are not willing to take the words of the Savior when he said, "Come unto me, all ye that labor and areheavy laden, and I will give you rest." Matt. 11:28. The true religion of Christ and it alone has the answers. IfHemingway had spent just a part of his time in seekingthem from the Bible instead of seeking new thrills all overthe world he would have been alive with a real purposefor living today.

ON READING THE BIBLE

I have before me a story from the Courier-Journal ofLouisville, Kentucky, July first of this year, that tells of the marathon reading of the New Testament that the Fogarty'sare doing before they start a meeting. This report was fromLexington, Kentucky where 107 brethren read the NewTestament through in 12 hours under the huge tent usedby the Fogartys. Now there is nothing wrong with reading the scripture and men need to read it more and more,but on the other hand, there is nothing wrong with praying but the Lord condemned men who prayed to be "heard ofmen." Long prayers like long reading would stand or falltogether. The religion of Christ makes no place for thingsdone for show. We cannot read the hearts of men, but this long reading seems to make the news papers every where the Fogarthys go.

HARDING COLLEGE AND BROTHER BOONE

In the June issue of the Harding College Bulletin mostof the entire edition is given to reporting of Pat Boone'svisit to the college. There are 7 pictures of Pat in the four page folder in addition to the story of his baccalaureateaddress. Harding has nothing but praise for Brother Booneand states, "May 28 was a big day to students, parents,and faculty due to the visit of Pat Boone to the Hardingcampus." I marvel that brethren have gone so far in such a little time. It seems that Harding could see that Pat's example will become the example for the young men andwomen at the college. If it is all right for Pat to dance it is right for every student at Harding. If it is all right for Pat to kiss another woman other than his wife it is the right thingfor every married man on the campus. If it is right for Patto attend night clubs and even entertain there it is all rightfor us all. Just how will the faculty at Harding condemn any of these things when they themselves have chosen Patas a model?

Not only is this true but the news story in the bulletintold about Pat's address. Here is a quote from the report."Your destiny is not shaped by the big decisions, but bythe little decisions you make from day to day." The reportgoes on to say "This in a nut shell was Pat's message." Heread from the 8 Chapter of Romans at the close of the address. I cannot help but wonder if this is the way Patpreached before he became a star. Surely the 8 Chapter ofRomans does not teach that the little decisions are the most important ones. The decision to obey the gospel wouldnot be a little one. The decision to be faithful to the Lord and live a pure life above reproach would not be a little one. I cannot help but agree that both Pat and Hardinghave missed the importance of the great decisions in life.It is the prayer of every true Christian that both Pat andthe college will reconsider and make decisions that willkeep both unspotted from the world.

THE BATTLE IS ON

There is an issue that comes around about this time every year that affects almost every church in the land. Itis not any of the so-called issues of the day, but as one of the bulletins put it, it is, "fighting the summerslump." This battle rages in all the bulletins of hundreds of churches that send their publications to our desk. Thesummer takes its toll in attendance, contribution and faithfulness. The de-nominations long ago gave up in this universal battle and said we cannot win so we will no longer fight. Some of them even close the door of the building altogether and the preacher takes off with the congregation for the fish-ing country or the bathingbeaches. Others curtail their programs and have just aminimum and hope for the best. Some place their teams in the soft ball league and join in all other summersports and claim they are doing the Lord's work. Our own brethren in many places have decided on this course.

As strange as it may be in some congregations, and stranger still some of these are in the great cities,find that the summer is one of the very best times tosend the work ahead at full speed. Gospel meetingshave good re-sults for them in the hottest part of theyear. In some way, they have learned that the gospel is never out of season. I marvel that we all do not learn from these churches. They make the "battle of the summer" a wonderful time to save souls, and preach the gospel in season and out. Perhaps they should be anexample for us all.

POTTERS HOME AGAIN

In the May issue of the Potter Messenger the superintendent of the home in an editorial called "Policies Unchanged At Potter", makes this statement. "Potter Homeat no time has contended that it is better than the private home in caring for children." We are glad to see this state-ment. It is just hard to understand how grownmen that lead the brotherhood can be so careless. In the same paper last winter he contended that the institutional home was su-perior "in developing habits in work and behavior," "in teaching good moralbehavior," and "in making Christians of the young people." Now he says he never said it and that theprivate home is superior and that the policy isunchanged. Selah.

HAMARTANO, "I SIN" — NO. 9

The verb hamartano and the noun hamartia lose their literal significations as we pass out of the LXX and intosubsequent Greek literature.

The significance of the usages of hamartano and hamar-tia in the Apocrypha and Psuedepigrapha shouldnot be overlooked. The first interesting observation onthis point is that these writings do not employ either the verb or the noun in a strictly literal sense. In this theydiffer from LXX usage. On the other hand, the ethicalsense in which both the verb and the noun are used parallels the LXX usage. It is to be observed further that the Apocrypha and Pseu-depigrapha use the nounhamartia in the two basic senses in which the noun is found in the New Testament; namely, "the doing of sin," and "the deed itself."

". . . THEY REHEARSED ALL THAT GOD HAD DONE WITH THEM . . ."— Acts 14:27

MORRIS D. NORMAN, Plant City, Fla.— Our vacation Bible school closed June 16 with record crowds. We averaged 113 for the five night sessions. There was one baptism the last night. The week following there were three restorations. This makes a total of five restorations and one baptism since I began work here in Plant City the first of April. The brethren here say the work never looked brighter.

J. FRANK INGRAM began work with the church in Springfield, Mo. in July. He was formerly with the West Hill congregation in Pensacola, Fla. . . .SA M BINKLEY reports 3 baptisms at Portsmouth, Ohio the last of June ... . WARD HOGLAND will speak in a meeting at Franklin Road church in Nashville, Te nn. October 1st to 11th . . . . W. C. SAWYER begins work with the Harding Ave-nue church in Portsmouth, Ohio August 1st. He was form-erly with Park and 13th Street church in Bowling Green, Ky. SAM BINKLEY has moved from Harding Avenue to Athens, Ala. . . . Different speakers from the Orlando, Fla. area preached in a meeting at Azalea Park July 17-23. The speakers included M. E. PATTON, EARL FLY, JERRY BELCHICK and JIMMY TUTEN ... . PAUL ANDREWS of Tampa, Fla. preached in a meeting in Dover, Fla. in early June. DON BASSETT is the preacher at Dover. One was baptized.

PAUL BALL is now preaching for the church at Crystal River, Fla. . . . BARNEY KEITH was in a meeting at Sheffield, Ala. July 16 ... . E. L. FLANNERY, DELTON PORTER DICK POPLIN, MARTIN LEMON, REAVIS PETTY and T. T. CARNEY spoke in a meeting in Lewis-burg, Tenn. July 24-29 ... . CHARLES M. CAMPBELL of Nashville, Tenn. was in a meeting in Arkansas in July ... . MELVIN CURRY, preacher for the church in Berwyn, 111. was the guest speaker at Holder Heights in Orlando, Fla the first Lord's day in July ... . HARVEY J. WILLIAMS is the new preacher with the Glen Park church in Gary, Ind. . . . GUY P. McDANIEL preached in a meeting in' New Albany, Ind. where JOHN GERRARD labors in June ... . LEWIS HUSSELL reports good attendance at the Knollwood congregation in Dayton, Ohio .... RONALD MOSBY reported 1 baptisms and 10 restorations in a meeting with the West Washington Street church in Indianapolis, Ind. in May.

M. E. PATTON of the Park Avenue church in Orlando, Fla. will speak in a meeting at Northside church in Ft. Lauderclale, Fla. in September ... . HUEY HARTSELL is now with a congregation in Shreveport, La. . . . GROVER STEVENS has moved from the Spring and Blaine church in St. Louis, Mo. to work with the Wendell Avenue church in Louisville, Ky.

A. C. GRIDER and GUY N. WOODS engaged in a discussion in Louisville, Ky. on some of the current issues in the church. The question of church operated Benevolent organizations was discussed the first three nights and the question of the Herald of Truth was discussed the last two nights. Grider opposed the invasion of these extra organizations in the work of the church and Woods affirmed their use. This discussion took place July 10-14.

FRANK ANDREWS of Floral City, Fla. recently closed a meeting at Intachatta, Fla. with good attendance. He will be in a meeting in Kentucky in August. A good vacation Bible School was conducted in June in Floral City, Fla. where Frank Andrews preaches.

REVISED STANDARD VERSION

These handsome editions of the Revised Standard Version combine the text with convenient Bible helps. They include 75,000 center column references, a 192-page concordance with a list of proper names and 12 full-color maps. Printed on India paper or Nelson Indopaque in clear, readable 9

pt. Times Roman type, bound in the finest of cloths and leathers. The Text has complete foot-notes. 1504 pages. Page size: 5-1/2"x 8-5/16". All binding stamped in gen-uine gold. The India paper editions 1-1/4" thick. The Nelson Indopaque editions 13/16" thick.

4807X— Black genuine leather, India paper, limp style, round corners, gold edges, ribbon marker. _.... $12.50

4808X— Black genuine cowhide, Nelson Indopaque paper, semi-overlapping covers, round corners, gold edges, ribbon marker. $17.50

4868X— Black genuine Morocco, leath-er

lined, Nelson Indopaque paper, semi-overlapping covers, round corners, gold edges, ribbon marker. ______________ ....._____________ $22.50

A TREASURY OF STORIES-ILLUSTRATIONSEPIGRAMS-QUOTATIONS By H. V. Prochnow "For Ministers and Teachers"

The hundreds of interesting items that make up this book of illustrations have been carefully selected to be suitable for a wide variety of occasions. It may serve to illustrate practical lessons for bulletins and sermons.

Price -$2.00

HOW TO PREPARE A SERMON

By Harold E. Knott

A brief, helpful approach to the science of sermon construction on correct homiletical principles. 135 pages.

Price -$1.75

Page 12

SCRIPTURAL ELDERS AND DEACONS

'A Study of Church Organization"

by H. E. Phillips

A book every elder, deacon, preacher and Christian should

read in the light of God's word. Issues revolving around

"Church Organization" are ever present with us.

Church"; "No Elder Theory"; "The Relationship— Apostles, Elders, Preachers"; "The Eldership and Apostasy"; "The Authority of the Eldership"; "Scriptural Ap-pellations of the Oversight of the Church"; "Attitudes Toward Qualifications of Elders and the Consequences", "The Quali-fications of An Elder"; "The Duties of the Eldership"; "Duties of the Church Toward the Elders"; "Ordaining of Elders"; "The Office of Deacon"; "The Qualifications of Deacons"; "Duties of Deacons and the Church"; "Concerning Wives of Officers of the Church"; "Questions and Answers".

Cloth bound — $3.75

BOOK-MILLER DEBATE

"Instrumental Music In Worship"

Morris Butler Book of the Christian Church and James Parker Miller of the church of Christ discussed the question of instrumental music in the worship in the Howard High School auditorium in Orlando, Florida, March 15, 16, 17, 1955. Large crowds heard every session of this debate. It is one of the finest in print. This book is the debate exactly as it was presented by Book and Miller.

Cloth bound -$2.50

HOW TO PREPARE AN EXPOSITORY SERMON

By Harold E. Knott

Deals with the method of exposition. Combines in an excellent way the art of expounding the Scriptures and the necessity of making the Scripture message directly applicable to living issues. 138 pgs.

Price -$1.75

HARPER MINION POCKET REFERENCE BIBLE

"King James Version"

This slender and flexible Bible is just the thing for preachers. Printed on fine grade opaque India paper and bound in top quality genuine leather or Mo-rocco. Slips easily into suit-coat pocket or handbag. It has center-column ref-erences, concordance and maps. All the information a large Bible has but so handy and light for carrying with you.

2215x— Genuine leather, half-circuit, red under geld edges, center column ref-

Over erences, concordance and maps — $8.50 2217x— Black hand-grained Morocco, half-

circuit, leather-lined to edge, gold edges, center column references. Con-cordance, Maps — $13.50

Size: 4-3/4" x 6-7/8" x 9/16"

WHAT IS THE CHURCH OF CHRIST?

fay H. E. Phillips

This 24 page booklet is designed to help "strangers to the covenant of promise" have a better understanding of what the church of Christ really is, and how it differs from present denominationalism. It is divided into three parts: "The Church in the Days of the Apostles"; "Denominationalism of Today"; "The Church of Christ To-day". An excellent book to hand to your denominational friends.

Paper bound — $ .25

SERMONS BY PICKUP

"Twelve Full Length Sermons"

This series of sermons present Harry Pickup, Sr. at his best.

They were delivered in the church building at Clearwater, Florida on February 25 through March 6, 1952. They were recorded and written in this book just as he delivered them. These sermons include-"The Battlegrounds of Those Who Build"; "The Spirit of Christ"; "What the Church Needs"; "Seeing the Difference"; "Heaven and Who Will Go There"; "The Judgment Day"; "Spiritual Heart Trouble"; "Questions and Answers"; "Old Fashion Religion"; "Individual Responsibility"; "Christian Education"; and "Giving: Some Things God Says".

Cloth bound — $3.00